Looking for someone who could guide me to Theravada Buddhist monastery in France or Netherland on July

Did Gautama Buddha make any statements about the justices or injustices of the world? I would like to elucidate the right view to a person who has undergone a certain injustice. The person in question has not got a particular position she rightfully deserved due to a conspiracy of people blocking said person from achieving it. I would also like a parallel to the contemporary world so that it is more practical when reaching this society's person.

My cousin just had a baby two months ago, a beautiful baby boy. The father is a catholic and my cousin, the mother, is a Buddhist. They have taken this two month old baby to a very sacred Buddhist temple to receive blessing from the relics of Buddha and to give alms. One of the chief monks blasted them both, threatening them that they'll never be given permission to give alms or enter the premises: because the baby is only 2 months old and apparently should not have been brought to a sacred place. Hearing this story made me so upset. On their way home they have visited a church where the reverend Father had welcomed them both and blessed the child. **I really want to do something about it but I just don't know what to do?** This should be fixed. This is not the way monks should behave in sacred places in the presence of the relics of Buddha.

Did Budhdha really got to know his previous births ....or was it just mind hallucinating because of hunger, thirst? - I don't mean any disrespect

I was reading through Patisambhidamagga, KN . From page 164, it describes about **'Eighteen kinds of knowledge of imperfections'** related to Anapanasati(*Mahavagga->Anapanasatikatha*). Following is the except: > 1)When he goes in with mindfulness after the beginning, middle and end of the in-breath, his cognizance being distracted internally, both his body and his cognizance are disquieted, perturbed and excited. > >2)When he goes out with mindfulness after the beginning, middle and end of the out-breath, his cognizance being distracted internally, both his body and his cognizance are disquieted, perturbed and excited. > >3)With such behavior of craving as hope for, and attachment to, in-breath both his body and his cognizance are disquieted, perturbed and excited. > >4)With such behavior of craving as hope for, and attachment to, out-breath both his body and his cognizance are disquieted, perturbed and excited. > >5)Owing to longing for out-breath in him when he is fatigued by [too long or too short] in-breath is body.. > >.... Does anybody have a reference to pali canon(not commentary) where it supports the observation of start-middle-end of breath?

What is the sutta that uses the following metaphor? > Firefly(Samsaric being) jumps into candlelight seeking a > pleasure(Tanha), not knowing(Avijja) that the candlelight will burn > the firefly to death(Samsaric Dukkha).

Occasionally some buddhists monks will take up the practice of only sleeping in a sitting posture for an extended duration of time - sometimes up to 3 months. - What are the meditational (preferably insight-meditational) benefits of such practice? - How would one undertake such practice regarding posture and technique? I read that one could start sleeping 1-2 hours in sitting posture and then move to a lying posture. Then slowly increase the time sleeping in sitting posture while reducing the time spent sleeping in lying posture. Thank you for your time.

Everything in moderation is the key to the Middle Path. There are times when one can clearly see the outcome (insight or out of experience) and actions of other person and their way of thinking. What is the right way to react in those situations: 1. when one doesn't have any take away from situation / outcome. 2. when one can gain from situation/outcome because the action of other can affect you or you have stake in the outcome. Does one just observe and let the nature/ karma take its course or act to moderate the outcome?

I decided to meditate continuously, no matter what occurs within meditation. I will attempt to do as best I can. However, the only circumstance when I feel like meditation would be difficult would be when experiencing lethargy or fatigue. I noticed that some things usually occur while particularly tired: 1. Meditation becomes difficult as the mind tends to drift or wander. 2. Rather than generate insight or focus the mind will create aimless and incoherent thoughts. 3. The body will slacken and it becomes easier to drift off. Hence, does anyone have tips to generate more energy for meditation, be it in terms of lifestyle or immediate antidotes? And should I try to meditate despite these feelings of tiredness and fatigue or should I merely abstain or distract myself until I am more alert? Thank you.

We all know people who are living immoral lives committing crimes but getting away by bending the law towards their side due to wealth and influence. When ever I see or hear something like this I keep telling my self that karma will get them even though the legal system cannot. But then again I keep question as to why we need a legal system at all when we know that there is a natural system or justice called karma?

I always wondered why do people that practice Buddhist practices, label or opt not to label themselves "Buddhist".

The question regarding the gesture while sitting for meditation has always intrigued me. When I tried to ask this to a Vipassana teacher in my 10-day course, he put it off saying I should concentrate on meditation first without worrying about these matters. Does it mean that it doesn't make any difference? I personally use the dhyana mudra (fore-finger touching the thumb in a circle, and other three fingers straight out) while sitting cross-legged. But in many of Buddha's statues, I've seen him keep the left hand over right, and in some others, thumb touching forefinger and hand kept straight across the chest gestures. Want to know from advanced practitioners, what do the Buddha's postures indicate? More importantly, does having a certain gestures have any good or bad effect on our vipassana practice?

My question today concerns Anatta's *usefulness*. What good does it bring us to realize that the "self" (*what* things are and *who* we are), because it is permanently changing, is therefore not real ? (that there's no "this is like that" or "I am like that" : only "this is", and "I am") ? Personally - if this is Anatta, if I didn't get it wrong, realizing this gives me a sense of freedom (as knowing that I am born and that I die at each moment makes me stop clinging to ideas I sometimes have about myself). Is this what Anatta's supposed to produce ? Not-clinging to reach Nibbana ? Thank you !

Robert Wright had a course about relations between Buddhism and modern psychology . I didn't have chance to watch the whole course, and I'm wondering how he sees enlightenment from that perspective. I hope I can get an answer from someone who attended the course or knows Robert Wright's take on enlightenment from other sources.

Doctor assisted suicide - a hot potato in the western countries these days. Although this is a kind of suicide, the patient is fully awake and living human being in contrast to a patient in life support due to brain death. According to the Buddhist teachings, what are the karmic repercussions for the doctor who assists the suicide?

I while ago I read a story about the Dalai Lama and the metta bhavana practice. Someone was talking to him about the difficulty in practicing the first stage (wishing well for oneself) and was observing that low self-esteem was hindering the practice at that stage. The Dalai Lama was apparently baffled and it transpired that in Tibetan culture there is no such concept as low self-esteem. More generally it occurs to me that the first stage of the metta bhavana practice is meant to be an easier on-ramp to the practice and the practice becomes more challenging as it goes on culminating in wishing well to the difficult person. But I have spoken to many people who have difficulties with the first stage practice because of low self-esteem. The easy on-ramp is more like a rocky cliff for the modern (or maybe Western) mind. So the main questions is - Is low self-esteem a Western (sorry for the term I don't know a better one) or modern phenomenon and does it not trouble people from other places or in other times? Also related to this I have a couple of supplementary questions - Am I right - is the first stage meant to be an easy start or have I completely misinterpreted that? - Also if anyone has a reference for the Dalai Lama story - could you pop it in? I would be really interested to know the details or even if I have just imagined the story (I don't think I have).

I had a previous question on the need to feel proud of ourselves. I was neutrally observing my thoughts and feelings when I was feeling proud of myself or feeling ashamed of myself. This led to a discovery in me that it was because of the desire to achieve. I want to achieve God's grace, achieve a social status, achieve success in my career, achieve happiness and wisdom through meditation, achieve others approval and appreciation, achieve popularity and so on. I think 24/7 my thoughts and judgements are all about the need to achieve something. Is this okay? If I get detached from this achievement desire, what will it lead to? And how can we overcome this achievement oriented obsession?

It is said that merit transfer is a later development. We reap what we sow, it is not possible for the merit to be transferred. Is it true any recipient will not be able to receive any merit that is done and transferred by someone?

I am a Theravada Buddhist.i am curious to know about Lord Buddha's Last words according to different schools of Buddhism.

I have caught myself many times saying to others that I will do this and that. I also tend to confirm that I can and will do things, when I'm asked about it, even when I am not sure. Often people end up criticizing me when I fail to achieve what I promised to. I also have a lot of over-expectations about myself. I intend to learn so many things or read so many things or meditate a lot etc., and also I always get carried away buying things just for the sake of fulfillment. I want to over achieve. My meditations have helped me realize that this was due to my obsession with wanting to be 'great'. I want to always be appreciated and want to always feel high. How can I resolve this problem of mine?